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rescue you from such vile service for more excellent employment. It is strange, how the souls of Christians can so much forget their first original from heaven, and their new hopes of returning thither, and the rich price of their redemption, and dote so much on trifles, and dwell so much on things that must shortly come to an end.

Arise, then, while it is day, and being risen, "Put on your beautiful garments."* Draw towards you with the hand of faith the rich mantle of Christ's righteousness, "Put ye on the Lord Jesus Christ," and so shine, clothed in justification, and likewise in sanctity; for the faith which leads you to Christ as your light and salvation, will break forth and shine in your life-in godliness, righteousness, and sobriety. If you mean to shine hereafter in glory, you must shine here in holiness; for "Without holiness, no man shall see the Lord.”

Arise then, and shine, not only for a time, by fits and starts, but constantly, in every estate. Let not this Divine light go out by day in prosperity, nor by night in adversity. In every other place do not shine clear, and be dark in your chamber; they that do thus have their reward. That is a sad word if rightly understood; beware of "hypocrisy." Again, shine progressively, gaining still more victory over darkness, till you attain unmixed and perfect light. "The way of the just," says Solomon,

* Isa. lii. 1.

+ Rom. xiii. 14.

"is like the shining light, that shineth more and more unto the perfect day."*

Lastly, shine humbly, to his glory whose light you borrow, not to shew forth your own excellencies, but his, "Who hath called you out of darkness into marvellous light."† If we be children of light, our brightness must praise the "Father of lights."—" Let your light so shine before men, that they seeing your good works," (not yourselves, if you can be hid,) "may glorify" (not you, but) "your Father which is in heaven." ‡

* Prov. iv. 18.

† 1 Peter ii. 9.

Matt. v. 16.





Thy throne, O God! is for ever and ever: the sceptre of thy kingdom is a right sceptre."

It is one, if not the chief object of every sincere believer in searching the Scriptures, to gather from them the testimony they afford to the Divine nature, and glorious offices of our Saviour; and in humble dependence on the teaching of the Holy Spirit, to arrive at that assurance which caused "the hearts of the two disciples at Emmaus to burn within them when Christ himself, beginning at Moses and the prophets, expounded to them in all the Scriptures the things concerning himself." It is this seeking for Christ, to which a sure blessing is attached. This it is, "to know wisdom and instruction; to perceive the words of understanding;"† for this it is, which Christ himself has declared to be "eternal life, to know Thee the only true God, and Jesus Christ, whom thou hast sent." ‡ And

* Luke xxiv. 27. † Prov. i. 2.


John xvii. 3.

when employed in seeking this true gold of the Bible, it follows as in the natural mine, that the most precious return is made us, the true source of every spiritual blessing is laid bare,-with Christ himself are discovered also "his unsearchable riches," and there is given to us "abundantly, above all that we ask or think."

The words of the text might well attract our attention when thus engaged; they occur in a Psalm which is entirely occupied with setting forth the power and majesty of King Messiah. At its commencement, the prophet declares himself to be full of the Divine Spirit, which inspired him with the good word or the glad tidings of salvation, and this sacred fire enclosed in his heart so expanded itself, till at length it burst forth to enlighten and revive mankind with his glorious prophetic description. He does not stay to enter regularly upon the subject in any formal way, but as if he saw the Divine Person whom he was about to celebrate standing before him, he breaks out at once into lively admiration of the Second Adam, so different from all the descendants of the first, both God and Man, but one Christ: (subsisting of a soul far above all created spirits, and a body pure and perfect, and now brighter than the meridian sun, being invested with the unutterable glory of the Divine Majesty). Next to the beauty of Messiah, the prophet expresses his wonder, (as those, who heard him speak in the days of his flesh,

afterwards did,) at the gracious words which proceeded out of his mouth, through the grace poured into his lips.

He then proceeds to set forth his power as a warrior for the spiritual battle. (Ver. 3.) The "Sword" of Messiah is his word, "quick and powerful, and a discerner of the thoughts and intents of the heart," and represented by Saint John as 66 a two-edged sword coming out of the mouth of Christ." He is further described (ver. 4) as making his progress among the nations, seated in his triumphant chariot, adorned with the graces of "truth, meekness, and righteousness," achieving the most astonishing victories by the irresistible might of his power, going forth "conquering and to conquer," subduing, with the aid of this heavenly weapon, idolatry and iniquity, to the faith and temper of the Gospel.

The battle being fought, and the victory gained, we are next invited, in the words of the text, to the consideration of the throne and sceptre of King Messiah, the endless duration of his government, and the perfect justice with which, in his "love for righteousness and hatred of iniquity," he administers it,-while he is addressed by a name which at once declares him to be the same mighty Being, described in another Psalm, as having "laid the foundations of the earth, and that the heavens are the work of His hands," who, while they shall *Heb. iv. 12. + Rev. i. 16.

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